An architectural response to future-proofing Tau Henare marae and upholding the mana of Ngā Tau e Toru whare tawhito
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Citation:Rawiri, Keisha (2022). An architectural response to future-proofing Tau Henare marae and upholding the mana of Ngā Tau e Toru whare tawhito (Unpublished document submitted in partial fulfilment of the requirements for the degree of Master of Architecture (Professional)). Unitec, Te Pūkenga – New Zealand Institute of Skills and Technology https://hdl.handle.net/10652/6054
Permanent link to Research Bank record:https://hdl.handle.net/10652/6054
In essence, this study seeks to investigate marae from the past (pre-colonial), the present-day, and the future to create architectural responses exploring the current and future opportunities for Ko Ngā Tau e Toru whare tawhito and Tau Henare marae in Pipiwai. Ko Ngā Tau e Toru, constructed in 1893, was the original wharehui for Tau Henare marae and was once an essential whare until it was replaced by the construction of Tau Henare whare tupuna in 1943.1 Essentially, the whare is a taonga awaiting revitalisation and to be brought back to life with a focus on acknowledging the equal mana Ngā Tau e Toru and Tau Henare whare tupuna share. The main objective is to represent the legacy and future promise of Ko Ngā Tau e Toru and Tau Henare marae. Therefore two master plans will be designed, one created for current aspirations, and another created for the distant future, about 100 years from now. The second objective is to ascertain through engagement with whānau their aspirations for Ngā Tau e Toru and Tau Henare marae. The Kaupapa Māori methodology this research project adopts enables qualitative research. According to a study by prominent and legendary worldwide Māori academic Linda Tuhiwai Smith (2021), Kaupapa Māori research is about transitioning “Māori as the researched to Māori as the researcher”.2 In other words, Kaupapa Māori research is informed by and seeks to make a difference to the study's marae, hau kāinga and whānau. Therefore, it was important that Tau Henare marae whānau were invited to lead the visioning by contributing through wānanga and whānau interviews instead of being researched.